BOOK REVIEWS
357
Officially dominant Chinese philosophy was organistically idealistic before 1949, while, at the same time, philosophies concerning science and technology are almost by definition materialistic. Thus, Needham's remark would seem to be nothing more than superfluous tautology. On this question of comparative philosophy, Steve Odin, Process Metaphysics and Hua-yen Buddhism, Albany: State University of New York Press, 1982 can be read with profit.
Regarding the discussion of the Hua-yen (華嚴) (changer or magician) on p. 72, Needham ignores Prof. Chi Hsien-lin's "Lieh Tzu and Buddhist Classics" (revised in his Essays in the History of Sino-Indian Cultural Relations, Peking: San Lien, 1982).
On the Yin-yang problem, it would have been preferable had Needham compared Chinese medicine with the Pythagorean Croton School. (See Edwin L. Minar, Jr., Early Pythagorean Politics in Practice and Theory, New York: Arno Press, 1979.)
The medical classic Lei Ching (類經) said, “The heart and the pulse are not themselves either ch'i or blood” 氣血. Needham fails to indicate this text as the probable origin of Lao Tzu's simile "bellows".
In 1982 three books have been published which should be used to supplement Needham's works: 1. Liu Ch'ang-lin Philosophy of Lei Ching and Methodology of Chinese Medicine, Peking: Science Press; 2. Collected Papers on History of Science and Technology, Series No. 9, Shanghai: Science and Technology Press, esp. p. 34 on "bellows", and the last paper: Shen Kang-shen, "Comparisons and Influences between Archaic Chinese and Foreign Bridges"; 3. Draft for History of Chinese Science and Technology, Peking: Science Press. However, Ho Ping-yu and Ho Kwan-piao's Outline of History of Chinese Science and Technology (Hong Kong: Chung Hua, 1981) is too brief to be supplemental.
1|1
BOOK REVIEWS
357
Officially dominant Chinese philosophy was organistically idealistic before 1949, while, at the same time, philosophies concerning science and technology are almost by definition materialistic. Thus, Needham's remark would seem to be nothing more than superfluous tautology. On this question of comparative philosophy, Steve Odin, Process Metaphysics and Hau-yen Buddhism, Albany: State University of New York Press, 1982 can be read with profit.
Regarding the discussion of the Hua-yen (ft A ) (changer or magician) on p. 72, Needham ignores Prof. Chi Hsien-lin's "Lieh Tzu and Buddhist Classics" *(**) (revised in his (X MAX*X) Essays in the History of Sino-Indian Cultural Relations, Peking: San Lien, 1982).
On the Yin-yang problem, it would have been preferable had Needham compared Chinese medicine with the Pythagorean Croton School. (See Edwin L. Minar, Jr., Early Pythagorean Politics in Practice and Theory, New York: Arno Press, 1979.)
The medical classic Lei Ching () said, “The heart and the pulse are not themselves either ch'i or blood" AL 2*ŃL·. Needham fails to indicate this text as the probable origin of Lao Tzu's simile "bellows".
In 1982 three books have been published which should be used to supplement Needham's works: 1. Liu Ch'ang-lin E Philosophy of Lei Ching and Methodology of Chinese Medicine
+
*N#&*P**). Peking: Science Press; 2. Collected Papers on History of Science and Technology, Series No. 9 (*****), Shanghai: Science and Technology Press, esp. p. 34 on "bellows", and the last paper: Shen Kang- shen ME, "Comparisons and Influences between Archaic Chinese and Foreign Bridges" (PA&A #IBLE B K**); 3. Draft for History of Chinese Science and Technology (###) Peking: Science Press. However, Ho Ping-yu and Ho Kwan-piao's 11 · 1ÆK Outline of History of Chinese Science and Technology († A N ****) (Hong Kong: Chung Hua, 1981) is too brief to be supplemental.
1|1
+
No comments yet.
Private notes are available after approval.